Shloka 106

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

पृषदश्वो नभोयोनिः सुप्रतीकस् तमिस्रहा निदाघस्तपनो मेघः पक्षः परपुरंजयः

Transliteration

pṛṣadaśvo nabhoyoniḥ supratīkas tamisrahā nidāghastapano meghaḥ pakṣaḥ parapuraṃjayaḥ

Translation

അവൻ പൃഷദശ്വൻ—പുള്ളിക്കുതിരപോലെ വേഗവാൻ; നഭോയോനി—ആകാശത്തിന്റെ ഗർഭവും വിശാലതയുടെ മൂലവും; സുപ്രതീകൻ—ശുഭലക്ഷണസമ്പന്നൻ. അവൻ തമിസ്രഹാ—അന്ധകാരം നീക്കുന്നവൻ; നിദാഘ—വേനലിന്റെ ദാഹം; തപന—പ്രഖര സൂര്യൻ; മേഘ—മഴവഹിക്കുന്ന മേഘം; പക്ഷ—ജീവികളെ കടത്തുന്ന ചിറക്; പരപുരഞ്ജയ—ശത്രുദുർഗവിജയി, പാശങ്ങളെ ജയിക്കുന്ന പശുപതി ശിവൻ।

Word by Word

• पृषदश्वः: the dappled-horsed one / the swift-moving one

• नभोयोनिः: source (yoni) of the sky/space, origin of the ether-like expanse

• सुप्रतीकः: of excellent form, with a noble mark/emblem

• तमिस्रहा: destroyer of darkness/ignorance

• निदाघः: summer heat, scorching season

• तपनः: the sun, the burner

• मेघः: cloud, rain-giver

• पक्षः: wing/side, that which supports and carries

• परपुरंजयः: conqueror of enemy cities/fortresses, subduer of opposing powers

Speaker

Suta Goswami (narrating Shiva’s Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

What is the importance of this verse in the context of Linga worship?

This verse functions as a cluster of Shiva-names for japa in Linga worship, praising the Linga as the cosmic source (nabhoyoni) and the remover of darkness (tamisrahā), strengthening devotion to Shiva as Pati who grants protection and auspiciousness.

How does this verse describe the nature of Shiva (Shiva-tattva)?

It presents Shiva-tattva as both transcendent source and immanent power: the origin of space, the inner light that destroys tamas, and the cosmic functions of heat, sun, and rain—showing Shiva as the single Lord behind creation, sustenance, and transformative dissolution of ignorance.

What ritualistic or Yogic practice is highlighted here?

Name-recitation (sahasranama-japa) as a Shaiva sadhana: meditating on Shiva as tamisrahā (destroyer of inner darkness) aligns with Pashupata-oriented purification where the paśu is freed from pasha through devotion, remembrance, and disciplined contemplation.